saying that Christians have nothing to learn either from Buddhist teaching or from Buddhist practice. Still less can we at one and the same time be Atheists with the Buddhist and Theists with the Christian; look forward with the Buddhist to the extinction of personal consciousness and with the Christian to a fuller and more satisfying life. To take an interest in comparative Religion is not to be religious; to be religious implies a certain exclusive attachment to some definite form of religious belief, though it may of course often be a belief to which many historical influences have contributed. I have been trying to lead you to a view of Revelation which recognizes the existence and the importance of those exceptional religious minds to whom is due the foundation and development of the great historical Religions, while at the same time we refuse, in the last resort, to recognize any {152} revelation as true except on the ground that its truth can be independently verified. I do not mean to deny that the individual must at first, and may quite reasonably in some cases throughout life, accept much of his religious belief on authority; but that is only because he may be justified in thinking that such and such a person, or more probably such and such a religious community, is more likely to be right than himself. Rational submission to authority in this or that individual postulates independent judgement on the part of others. I am far from saying that every individual is bound to satisfy himself by personal enquiry as to the truth of every element in his own Religion; but, if and so far as he determines to do so, he cannot reasonably accept an alleged revelation on any other ground than that it comes home to him, that the content of that Religion appeals to him as true, as satisfying the demands of his intellect and of his conscience. The question in which most of us, I imagine, are most vitally interested is whether the Christian Religion is a Religion which we can accept on these grounds. That it possesses some truth, that whatever in it is true comes from God--that much is likely to be admitted by all who believe in any kind of Religion in the sense in which we have been discussing Religion. The great question for us is, 'Can we find any reason for the modern man {153} identifying himself in any exclusive way with the historical Christian Religion? Granted that there is some truth in all Religions, does Christianity contain the most truth? Is it in any sense the one absolute, final, universal Religion?'